Chapter 1.

The Book of the Birth of Jesus Christ

1. The book of the birth of Jesus Christ, the son of David, the son of Abraham.

The first words said in Matthew are “The book of the birth of Jesus Christ.” ¹ In the original Greek, the very first word of the New Testament is Βίβλος (Biblos). meaning “Book.” Let us pause to ask, “What is meant by the term ‘book’? What is the universal or “internal sense” of this word?”

In the literal sense, a book is a collection of printed pages, bound together, and enclosed between covers that serve to protect the contents. More figuratively, we sometimes speak about our “book of life”; it is the record of our lives, containing everything we have ever done, thought, felt, loved and intended. In brief, it is really our essential self, our fundamental nature. So the term book in scripture represents much more than a physical book; it stands for every moment of our lives, what we have thought, what we have felt, and especially what our true motives have been — in short, the entire, interior content of our life. In other words, “the book of our life” is our true nature. ²

So, we are about to read a book — not just any book — but a book about the inmost states of a person’s life; it’s a book about motives and intentions; it’s about someone’s true character. And in this case, as the first verse clearly states, it’s a book about Jesus Christ.

Taken literally, this book will tell us about the external facts of Jesus’ life: His ancestry, His birth, His life, His death, and His resurrection. And as we read at a more spiritual level, we come to see that this book is about Jesus’ inner life — the revelation of His true character. This is the internal sense; it is the sense beyond and within the letter of scripture. It’s not just about external words and deeds; it’s about the thoughts and feelings within those words and deeds — the loving intentions that gave rise to everything that Jesus said and did.

As we study the internal sense of the events surrounding the life of Jesus, we begin to realize that the story of Jesus’ life parallels our own. We come to see that the gospel is not only a story about God’s coming to earth in the name and form of Jesus Christ; it is also a story about how God is “born” in each of us, “crucified” in each of us, and “rises again” in each of us. In other words, the gospels are not just about Jesus — although His story is crucially important; it’s about how God incarnates within each of us, how love and wisdom can take on flesh and blood within each of us, and how each of us can experience a new birth into spiritual life. It’s a wonderful, complex story not only about the temptations we must face, but also about the possibility of resurrections to new life in every moment.

In other words, the wonderful story about how God came to earth as Jesus Christ, was born in Bethlehem, grew up in Nazareth, performed miracles in Galilee, was crucified in Jerusalem and rose again is our story as well. It discloses the way God secretly fashions a new nature within each of us according to our willingness to live according to His will.

It should be noted, however, that spiritual development does not take place suddenly. It is a gradual process which takes place within every individual to the extent that a person strives to overcome tendencies towards self-will and self-absorption. Rather than being “reborn” in a moment, people who are regenerating are being born again and again as they enter ever higher levels of spiritual consciousness. These successive “births” are wondrously illustrated in the opening verses of Matthew where we read about the the “birth” or, as it is also translated, about the “generation” of Jesus Christ.

The term “generation,” spiritually seen, refers to the successive births of all things that are of love and faith. As we grow in our ability to receive God’s love, “Jesus” is being successively born in us; as we grow in our ability to receive God’s wisdom, “Christ” is being successively born in us. In brief, “the book of the generation of Jesus Christ,” refers to the miraculous way in which God generates new spiritual life in each of us. It is a book not only about Jesus and His gradual growth, but also about us. It’s a book about our gradual, sequential, perfectly ordered spiritual growth — a process called regeneration. ³

At first glance, the opening phrase, “The book of the birth of Jesus Christ,” seems to be nothing more than an introduction to a rather uneventful listing of Jesus’ ancestors in time. But seen more deeply, it is a summation of the spiritual history of humanity — the spiritual history of the human race up to the time of Jesus’ advent into the world. And at a deeper, more personal level, it is our own story, the story of our spiritual development. It is especially the story of our gradual opening to the advent of divine love and divine wisdom in our life, beginning with Jesus’ birth in us, and how His true nature gradually becomes our true nature until it can truly be said that we are “made in the image and likeness of God” (Genesis 1:26).

Son of David, Son of Abraham

At first, Jesus Christ is not seen as God Incarnate. He is seen as any other person born on earth — a man among men, descended from human beings, and having a specific ancestry. We read that He is descended from David, who in turn is descended from Abraham (υἱοῦ Δαυὶδ υἱοῦ Ἀβραάμ). But, as we shall see, a deeper look at this genealogy reveals that it is a record of how the human soul is gradually prepared for the birth of the Lord.

The genealogical table in Matthew includes fourteen generations from Abraham to David. This represents a succession of spiritual births in which we grow from early states of simple trust and obedient love (Abraham) into more developed states of understanding and truth (King David). But along with understanding and truth comes a forgetting of our earlier, simpler, more childlike states of trust and obedience. And so, there are fourteen more generations from David to the captivity in Babylon — a succession of births recording our gradual spiritual decline as the accumulation of hereditary evils increasingly overtake us and hold us captive.

This is spiritual “Babylon,” a state in which our primary concern is for ourselves, with little thought of loving others or serving God. At its worst, Babylon represents the desire to rule over others, and to control them. In brief, it is to deny others the right to make their own choices or to enjoy their own freedom. Instead, believing we know what is right for others, we make ourselves (either through direct rule, or more subtly through clever manipulation) their lord and master. Though it would be difficult to admit, whenever we do this, we have put ourselves in the place of God. ⁴

Our descent into total bondage to evil does not happen overnight; rather it comes about gradually as we rely more and more on ourselves and less and less on God. Finally, there are recorded fourteen more generations, during which time we fall into utter spiritual darkness. We begin to believe that we alone know the truth, and in doing so, we forget about God; we might even believe that God does not exist at all.

All would be lost if it were not for one thing. At first, we may hardly notice it at all, for it happens as inconspicuously as the birth of a child in a stable. It is a quiet occurrence without any particular grandeur, and yet it is the greatest, most significant moment in our lives. It is the birth of God in us; it begins as only a dim awareness that there is something holy, pure, and righteous in life, something that is both within us and beyond us. It is a dawning in the darkness; the one who called Himself “the light of the world” is about to be born in us. It is as if God is saying, “Let there be light” (Genesis 1:3).

The Genealogy

2. Abraham begot Isaac; and Isaac begot Jacob; and Jacob begot Judah and his brothers;

3. And Judah begot Perez and Zara of Tamar; and Perez begot Hesrom; and Hesrom begot Aram;

4. And Aram begot Aminadab; and Aminadab begot Naasson; and Naasson begot Salmon;

5. And Salmon begot Boaz of Rahab; and Boaz begot Obed of Ruth; and Obed begot Jesse;

6. And Jesse begot David the king; and David the king begot Solomon of her [who had been the wife] of Uriah;

7. And Solomon begot Rehoboam; and Rehoboam begot Abijah; and Abijah begot Asa;

8. And Asa begot Jehoshaphat; and Jehoshaphat begot Joram; and Joram begot Uzziah;

9. And Uzziah begot Jotham; and Jotham begot Ahaz; and Ahaz begot Hezekiah;

10. And Hezekiah begot Manasseh; and Manasseh begot Amon; and Amon begot Josiah;

11. And Josiah begot Jechoniah and his brothers, at [the time] of the carrying away into Babylon;

12. And after the carrying away into Babylon, Jechoniah begot Salathiel; and Salathiel begot Zerubbabel;

13. And Zerubbabel begot Abiud; and Abiud begot Eliakim; and Eliakim begot Azor;

14. And Azor begot Zadok; and Zadok begot Achim; and Achim begot Eliud;

15. And Eliud begot Eleazar; and Eleazar begot Matthan; and Matthan begot Jacob;

16. And Jacob begot Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

17. Therefore all the generations from Abraham until David [are] fourteen generations; and from David until the carrying away into Babylon [are] fourteen generations; and from the carrying away into Babylon until the Christ [are] fourteen generations.

The first seventeen verses of Matthew record a succession of spiritual births. From one point of view, these spiritual births chronicle the development of the human race from first conception — creation itself — to the first coming of the Lord.

But from another point of view, these first seventeen verses reveal the descent of the Divine through the heavens — the Infinite God of the universe taking on a finite human form. This “finition” of the Divine was absolutely necessary, for if God were indeed to come to earth, He would have to do so in a way that we could grasp and understand. If He were to manifest Himself in all His glory, no one could possibly bear His presence any more than one could bear the heat and light of the sun touching the earth. His Glory and divinity would have to be clothed in humility and humanity. The burning fire of the divine love and the blinding glory of the divine truth must be accommodated to our ability to receive. ⁵

The greatest example of this is how the literal stories of scripture — although they are accommodated to finite, human understanding — contain infinite levels of truth. In this way the Word of God serves as an external container of inner truth, just as the body functions as a container for the soul. The same can be said of Jesus Christ who was born of Mary. His human body, conceived in Mary’s womb, served as an external covering for the Infinite Love and Wisdom that were His very essence — His Divine Soul.

This was the only way that Jehovah God could come to earth and be with us. It was necessary that He take on a human body, along with its corrupted heredity — the heredity He received in Mary’s womb. This is quite different from the idea that Jesus was born “without sin,” or that His mother, Mary, was “exempt from original sin.” ⁶

The case is very much the opposite. In fact, God needed to be born in the womb of an ordinary woman — a woman with ordinary faults and failings. And He had to do so in an ordinary way — just as He is born in each of us when we are ready to receive Him. In fact it was absolutely necessary that Mary be a normal person, inclined to evils of every kind, just like anyone else. In this way Jesus could take on, through Mary, a corrupted human heredity. Through this external covering, He could be like one of us, making Himself both approachable and accessible.

But making Himself accessible to human beings was only part of the plan. By taking on human fallibility through Mary, He also made Himself accessible to evil spirits. Clothed in a human body, with all of its limitations and inherited corruptions, He could be approached and attacked by hellish influences — evil spirits from hell who desired nothing more than to destroy Him, both soul and body. ⁷

This process might be compared to a “sting operation” in which Jesus made Himself potentially susceptible to evil — something altogether impossible if He had remained fully Divine. In taking on a body from Mary, along with its inclinations to evil, Jesus was able to “draw out” the evil spirits who openly attacked Him. Through successive combats of this nature, He gradually subjugated the hells and glorified His humanity.

When we read of Jesus’ life on earth in the literal narrative, we see little of this inner struggle, or what Swedenborg calls His “combats against the hells.” But a careful reading of the internal sense will show us in what way, and to what degree, God fought for us (in Jesus) — not just on the cross, but throughout His entire life on earth.

The Power of Adoption

18. And the birth of Jesus Christ was in this way: His mother Mary, being betrothed to Joseph, before they came together, was found with child from the Holy Spirit.

19. And Joseph her husband, being just, and not willing to expose her to public infamy, intended to send her away privately.

20. And while he thought on these things, behold, the angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, fear not to take to thee Mary thy wife, for that which is begotten in her is from the Holy Spirit.

21. And she shall bring forth a Son, and thou shalt call His name Jesus; for He shall save His people from their sins.”

22. And all this was done, that it might be fulfilled which was declared by the Lord through the prophet, saying,

23. “Behold, the virgin shall be with child, and shall bring forth a Son, and they shall call His name Immanuel, which is, being translated, God with us.”

24. And Joseph, being awakened from sleep, did as the angel of the Lord had directed him, and took to him his wife,

25. And knew her not, until she brought forth her firstborn Son; and he called His name Jesus.

As we have seen, verses one through seventeen record the developmental process by which the human soul is prepared for the birth of Jesus Christ. Next, in verses eighteen through twenty-five, the birth process itself is recorded, from conception to delivery. The language of the letter could not be more specific: “Now the birth of Jesus Christ was as follows.” Then comes this key statement: “After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit” (1:18)

It is marvelous how clearly this is stated in the literal sense of the Word. That which is born of Mary has no mortal father; rather, this Child is born of the Holy Spirit. Initially, Joseph is “minded to put her away secretly.” This is because Joseph knows that he is not the father of this child. In other words, Jesus does not have a human father — nor does He need one. That’s because the Father is in Him as His very soul. ⁸ It is quite clear, then, that Jesus is not the son of Joseph.” Jesus is born of “the Holy Spirit” — the Spirit of God descending to earth to take on human form. ⁹

The child conceived within Mary’s womb is not Joseph’s child, and Joseph knows it. And yet, even while Joseph struggles within himself, he is comforted by an angel who says “Joseph, son of David, do not be afraid to take to yourself Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins” (1:20-21).

Like all human beings, Joseph is naturally inclined to love his own offspring best, just as we tend to love our own ideas more than the ideas that are generated by others. In the corporate world, the phrase “not invented here” refers to the idea that we prefer to buy the products that our own company produces, rather than the products of a competitor. Similarly, the ego tends to be proud of its own ideas, even as parents take more pride in the accomplishments of their own offspring than in the achievements of other children.

But Joseph “being a just man” realizes that there is more going on than his own ego concerns. At this point, he represents a quality in us that can awaken to spiritual reality: “Being awakened from sleep,” Joseph does exactly what the angel of the Lord commands (1:24). This is a picture of how we gradually come to see that our highest thoughts and most tender feelings are not from us (“not invented here”), that they are not the result of our clever understanding, nor are they the product of our sympathetic nature. In other words, our highest thoughts and tenderest feelings are not our offspring; rather, they are gifts and blessings that come to us, and are given to us, so that we may adopt them as our own. This is sometimes referred to as “grace,” a gift that is freely bestowed upon us without our doing anything to earn it or deserve it.

Whenever we are “awakened from sleep,” like Joseph, we begin to see that the truth we have been given and the compassion we feel are always miraculous births — and that God is the true Father. The “Holy Spirit” has come upon us; all we have to do is adopt these noble thoughts and benevolent emotions — as Joseph did — as if they are our own. ¹⁰

Footnotes:

3881. 'Therefore she called his name Judah' means the essential nature of it. This is clear from the meaning of 'name' and of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3006, 3421. That nature is contained in the internal sense of these words spoken by Leah - 'This time I will confess Jehovah', dealt with immediately above in 3880. That is to say, in the highest sense those words mean the Lord and the Divinity of His Love, in the internal sense the Word and also the Lord's celestial kingdom, and in the more exterior sense doctrine from the Word which the celestial Church has. But as yet scarcely anyone knows that these things are meant in the Word when the name Judah is mentioned, the reason being that the historical descriptions of the Word are thought to be simply historical descriptions, and the prophetical utterances to belong among such things as have fallen into oblivion, except for some of them from which doctrinal inferences may be drawn out. No belief exists that those descriptions and utterances have a spiritual sense within them, because at the present day no knowledge exists of what the spiritual sense is, or indeed of what the spiritual is. And the chief reason for this is that the life which people lead is the natural life. This is such that when they have that life as their end in view or it is the only life they desire, it blots out both spiritual knowledge and faith - so much so that when spiritual life and a spiritual sense are spoken of, these are like something that does not really exist or else are something unpleasant and depressing which, because it does not accord with natural life, they find distasteful. Such being the condition of the human race at the present day it neither understands nor wishes to understand by the names mentioned in the Word anything else than the nations, peoples, individual persons, regions, cities, mountains, or rivers, which those names denote. Yet in the spiritual sense names mean real things.

[2] That 'Judah' in the internal sense means the Lord's celestial Church, in the universal sense His celestial kingdom, and in the highest sense the Lord Himself may be seen from many places in the Old Testament where Judah is mentioned, for example, from the following: In Moses,

You are Judah; your brothers will praise you; your hand will be on the neck of your enemies; the sons of your father will bow down to you. A lion's whelp is Judah; from the prey you have gone up, my son. He crouched, he lay down like a lion, and like an old lion; who will rouse him up? The sceptre will not depart from Judah, nor a lawgiver from between his feet until Shiloh comes; and to him will be the gathering of peoples. Binding his ass's colt to the vine, and the foal of his she-ass to a choice vine, he will wash his clothing in wine, and his garment in the blood of grapes. His eyes are red from wine, and his teeth white from milk. Genesis 49:8-12.

[3] Nobody can know the meaning of this prophetical declaration about Judah uttered by Jacob, who by then was Israel - not even one expression used there - except from the internal sense. He cannot know for example what is meant by 'his brothers will praise him' and 'his father's sons will bow down to him', or by 'his going up from the prey like a lion's whelp', and 'his crouching and lying down like a lion'. Nor can he know what is meant by 'Shiloh', by 'binding his ass's colt to the vine, and the foal of his she-ass to a choice vine', by 'washing his clothing in wine, and his garment in the blood of grapes', by 'eyes red from wine', or by 'teeth white from milk'. As has been stated, these expressions cannot possibly be understood by anyone except from the internal sense, yet all of them - each one - mean celestial things belonging to the Lord's kingdom, also things that are Divine. The same words also foretell that the Lord's celestial kingdom, and in the highest sense the Lord Himself, were to be represented by Judah. All these things declared by Jacob will in the Lord's Divine mercy be discussed in the explanations of the chapter in which they occur.

[4] Similar examples involving the name Judah occur elsewhere, especially in the Prophets, as in Ezekiel,

You son of man, take a stick and write on it, For Judah and for the children of Israel, his companions'. And take another stick and write on it, For Joseph - the stick of Ephraim and of the whole house of Israel, his companions - and join them together, one to the other into one stick for you, and they will be one in your, hand. I will make them into one nation in the land, on the mountains of Israel, and one king will be king to them all. My servant David will be king over them, and they will all have one shepherd. And they will walk in My judgements, and keep My statutes and do them. And they will dwell in the land which I gave to Jacob My servant, in which your fathers dwelt. And they will dwell in it, they and their sons, and their sons' sons even for ever. And David My servant will be their prince for ever, and I will make with them a covenant of peace, it will be an eternal covenant with them. I will bless them, and multiply them, and I will grant My sanctuary in their midst for evermore. Thus will My dwelling-place be with them, and I will be their God, and they will be My people. Ezekiel 37:15-28.

Anyone who takes Judah, Israel, Joseph, Ephraim, and David in this passage to mean those actual people will believe all these things will actually take place as described in the sense of the letter. That is to say, he will believe that Israel is going to be reunited with Judah, as well as the tribe of Ephraim; also that David is going to reign as king; that in this manner they are going to dwell in the land given to Jacob for ever, and that at that time an eternal covenant will exist with them and the sanctuary will be in the midst of them for ever. But in fact the meaning of this passage has nothing whatever to do with that nation but with the Lord's celestial kingdom meant by 'Judah', and His spiritual kingdom meant by 'Israel', and with the Lord Himself meant by 'David'. From this it is quite evident that names are not used to mean actual persons but things that are celestial and Divine.

[5] The same is so with the following words in Zechariah,

Many peoples and numerous nations will come to seek Jehovah Zebaoth in Jerusalem and to placate Jehovah's face. Thus said Jehovah Zebaoth, In those days ten men from the nations of every tongue will take hold; and they will take hold of the hem of a man of Judah, saying, We will go with you, for we have heard that God is with you. Zechariah 8:22-23.

Those who take these words literally will say, as the Jewish nation believes still, that being a prophecy not yet fulfilled it is going to be fulfilled in the future. These say that they are going to go back to the land of Canaan, that many from every nation and tongue will follow them, and take hold of the hem of a man of Judah and plead to be allowed to follow. They say that at that time God - that is to say, the Messiah, whom Christians call the Lord - will be among them, to whom they must first be converted. This would be the true implication of these words if 'a man of Judah' were used to mean a man of Judah. But in fact the internal sense at this point deals with a new spiritual Church among gentiles, and 'a man of Judah' means saving faith which results from love to the Lord.

[6] That 'Judah' is not used to mean Judah but, as has been stated, means in the internal sense the Lord's celestial kingdom which was represented in the Church established among Judah or the Jews, becomes quite clear from the following places: In Isaiah,

When the Lord raises an ensign for the nations He will gather the outcasts of Israel, and will assemble the dispersed of Judah from the four corners of the earth. Then the envy of Ephraim will depart, and the enemies of Judah will be cut off. Ephraim will not envy Judah, and Judah will not harass Ephraim. Isaiah 11:12-13.

In Jeremiah,

Behold, the days are coming, said Jehovah, when I will raise up for David a righteous branch, who will reign as king, and prosper, and execute judgement and righteousness in the land. In His days Judah will be saved, and Israel will dwell securely. And this is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6.

In Joel,

Then you will know that I am Jehovah your God, who dwell in Zion, My holy mountain; and Jerusalem will be holy. It will happen on that day, that the mountains will drip new wine, and the hills will flow with milk, and all the streams of Judah will flow with water; and a spring will come forth from the house of Jehovah and will water the river of Shittim. Judah will abide for ever, and Jerusalem from generation to generation. Joel 3:17-18, 20.

[7] In Zechariah,

On that day I will strike every horse with panic, and its rider with madness. And on the house of Judah I will open My eyes, and every horse of the peoples I will strike with blindness. And the leaders of Judah will say in their hearts, I will strengthen for myself the inhabitants of Jerusalem in Jehovah Zebaoth their God. On that day I will set the leaders of Judah like a hearth of fire in sticks of wood, and like a torch of fire in a sheaf; and they will devour to the right and to the left all the peoples round about, and Jerusalem will yet again be inhabited in her own place, in Jerusalem. And Jehovah will save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself over Judah. On that day Jehovah will protect the inhabitant of Jerusalem, and the house of David will be like God, like the angel of Jehovah in front of them. And I will pour out over the house of David and over the inhabitant of Jerusalem a spirit of grace. Zechariah 12:4-10.

This refers to the Lord's celestial kingdom, where truth should not have dominion over good but ought to be subordinate to it, truth being meant by 'the house of David' and 'the inhabitant of Jerusalem', and good by 'Judah'. From this it is evident why first it is said that 'the glory of the house of David, and the glory of the inhabitant of Jerusalem, will not exalt itself over Judah', and after this that 'the house of David will be like God, and like the angel of Jehovah', and that 'a spirit of grace will be poured out over it and over the inhabitant of Jerusalem'. For such is the state when truth is subordinate to good or faith to love. 'The horse which will be struck with panic, and the horse of the peoples with blindness' is self-intelligence, see 2761, 2762, 3217.

[8] In the same prophet,

On that day there will be on the horses' bells, Holiness to Jehovah. And the pots in the house of Jehovah will be as the bowls before the altar. And every pot in Jerusalem and in Judah will be holiness to Jehovah Zebaoth. Zechariah 14:20-21.

This refers to the Lord's kingdom. In Malachi,

Behold, I am sending My angel, who will prepare the way before Me, and suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Behold, He is coming. Who can endure the day of His coming? Then the minchah of Judah and Jerusalem will be acceptable to Jehovah, as in the days of old and as in former years. Malachi 3:1-2, 4.

This plainly refers to the Coming of the Lord. The meaning is that Judah and Jerusalem's minchah was not, as is well known, acceptable but that worship flowing from love, Judah's minchah, and worship flowing from faith rooted in love, Jerusalem's minchah, are acceptable.

[9] In Jeremiah,

Thus said Jehovah Zebaoth, Again they will speak this word in the land of Judah and in its cities when I turn again their captivity: Jehovah bless you, O habitation of righteousness, O holy mountain! And Judah and all its cities will dwell in it together. Behold, the days are coming, said Jehovah, in which I will sow the house of Judah with the seed of man and the seed of beast. Behold, the days are coming, said Jehovah, in which I will make with the house of Israel and with the house of Judah a new covenant, not like the covenant which I made with their fathers. Jeremiah 31:23-24, 27, 31-32.

In David,

The Lord chose the tribe of Judah, Mount Zion, which He loved, and built His sanctuary as the heights, as the earth He founded it for ever. Psalms 78:68-69.

[10] From these places and very many others which have not been mentioned one may see what 'Judah' means in the Word. They show that 'Judah' does not mean the Jewish nation, for that nation was anything but the celestial Church or the Lord's celestial kingdom; for so far as love to the Lord, charity towards the neighbour, and faith; went they were the worst nation of all. This has been so from their earliest forefathers, namely the sons of Jacob, even to the present day. But in spite of this such people were able to represent the celestial and spiritual things of the Lord's kingdom, see 3479-3481. For in representations no attention is paid to the person who represents, only to what is represented by him, 665, 1097 (end), 1361, 3147, 3670.

[11] But when they did not adhere to the religious observances commanded by Jehovah or the Lord but deviated from them into acts of idolatry they no longer represented those things but such as are contrary to them, namely those of hell and the devil, according to the Lord's words in John,

You are from your father the devil, and the desires of your father you will to do. He was a murderer from the beginning, and did not take a stand on the truth. John 8:44

Such is the meaning of 'Judah' in the contrary sense, as becomes clear from the following: In Isaiah,

Jerusalem has stumbled, and Judah has fallen, because their tongue and their works are against Jehovah, to provoke the eyes of His glory to anger. Isaiah 3:8.

In Malachi,

Judah has acted faithlessly, and abomination has been committed in Israel and in Jerusalem, and Judah has profaned the holiness of Jehovah, for he loved and married the daughter of a foreign god. Malachi 2:11.

And in addition in the following places - Isaiah 3:1 and following verses;

8:7-8; Jeremiah 2:28; 3:7-11; 9:26; 11:9-10, 12; 13:9; 14:2; 17:1; 18:11-13; 19:7; 32:35; 36:31; 44:12, 14, 26, 28; Hosea 5:5; 8:14; Amos 2:4-5; Zephaniah 1:4; and many times elsewhere.